Volume 5 | Issue 2 | Article ID 2362 | Feb 02, 2007 The Asia-Pacific Journal | Japan Focus Dance, Or Else: The Politics of Ethnic Culture on China's Southwest Borders Sara L. M. Davis Dance, Or Else: The Politics of Ethnic peopled with dancing women in tight sarongs, Culture on China’s Southwest Borders swaying palm trees, exotic fruits and peacocks. Perhaps equally important were plentiful and inexpensive alcohol, drugs, gambling, jade and By Sara L. M. Davis sex workers. While many tourists visiting southern Yunnan province came for the illicit pleasures, they spent their days attending An American researcher examines how the performances staged for Chinese and foreign requirements of political assimilation have tourists—living dioramas in state-run “ethnic threatened the unique culture of China’s Tai theme parks,” dances in “ethnic dining halls,” minority, and the Tai response. reconstituted “living ethnic villages” and the like. But these performances were not just the product of commodified tourist shtick, as they might have been elsewhere. They were also official policy: direct outgrowths of the government’s intervention over decades in creating, pruning and regulating public expressions of minority ethnic identity. At first I concluded, as many visitors to the region had before me, that these plastic Fields and hills in western Sipsongpanna performances—swaying girls in tight dresses, peacocks in overcrowded zoos and deforested In 1997 I arrived on China’s southwest borders green hills—were all that was left of local planning to spend a year researching ethnic culture. However, while many ethnic minorities minority folklore. The only problem, as I in Sipsongpanna participated and profited from discovered when I arrived, was that there the state-approved marketing of their ethnic didn’t appear to be any. identity, behind the scenes was simultaneously a roiling debate among some ethnic minorities about who they were and what their “real” Instead, government culture bureaus and culture was and should be. In hundreds of Chinese entrepreneurs had turned the region temples springing up across the region, senior into an adults-only playground formonks were initiating new monks and reviving tourists—most of them male Chinese urbanites nearly obliterated Buddhist traditions. Young traveling in groups. Sipsongpanna, Yunnan was men were writing and performing rock songs 1 5 | 2 | 0 APJ | JF about social issues in the minority language for from a sixteenth-century Tai Lüe name, Muang crowds of thousands. Women oral poets were Sipsongpanna, which literally means “the city- performing epic oral narrations in minority state of twelve townships.”A dministratively, languages for crowds of thousands. Xishuangbanna is divided into three counties: Jinghong County, with Jinghong as the prefectural capital; Meng Hai County to the However, it required persistence to gain access west, bordering on Burma; and Meng La to this subterranean ethnic culture. Ethnic County to the east, bordering on Laos. revival in China, I learned, had to be done carefully, below the government’s radar, in order to avoid political repercussions. Map of Xishuangbanna Dai Nationality Autonomous Prefecture (Sipsongpanna) Understanding the strange gap between the Map by John Emerson “front stage” of performances for tourism and the “back stage” of ethnic revival in Yunnan took time. Eventually, it also required slipping The region has an ethnically diverse population back in time in order to understand the context of roughly one million. Over a third are Tai Lüe, in which this gap had first appeared.I had another third are Han Chinese, and the last come to Jinghong to study folklore, but found it third are made up of a number of other ethnic could not be separated from this context of minorities. These include the variously named modernization, contest and debate. The book I Akha (in Chinese, “Aini” or “Hani”), Blang (in eventually wrote was titled Song and Silence, Chinese, “Bulang”), Karen (in Chinese, “Jinuo”), because while my clunky field tape recorder Wa, Yao, Hmong (in Chinese, “Miao”), Lahu, captured a lot of songs, I soon found there were Khmu and others. Official counts of the number many silences—things that could not be said, or of ethnic groups in Sipsongpanna range from would not be said, about the realities of life as a 13 to 16. The Tai are valley-dwellers who Tai in China. cultivate wet rice and practice Theravada Buddhism. The Place Ethnic minority groups, some of which once had independent or semi-independent states, occupy China’s national borders and much of its arable land. Sipsongpanna, as the Tai call it, is one of the smallest such regions, but because of a tourist boom in the late 1990s it is one of the best known within China. Xishuangbanna Dai Nationality Autonomous Prefecture (“Xishuangbanna Daizu zizhizhou”, Rice fields in a Tai Lue village in Ganlanba (Meng Han), its Chinese name) lies on the southern tip of Sipsongpanna Yunnan Province, on the borders of Burma and Laos. The subtropical, mountainous region covers about 7,400 square miles.Before what the Chinese Communist Party Sipsongpanna’s contemporary name comes refers to as its “liberation” of Sipsongpanna in 2 5 | 2 | 0 APJ | JF 1953, the Tai Lüe here formed a small kingdom The new migrants had Chinese-language skills, that was partially colonized by a series of education and capital that made them stronger Chinese empires, but from day-to-day was competitors than local minorities for jobs and largely left to run itself and to form its own businesses serving the tourist market. They alliances with neighboring states. [1] brought with them a flood of Chinese-language music, books, films and culture that dwarfed the meager local government productions in Map of major Tai towns in the Mekong delta Tai Lüe language. While some embraced the Map by John Emerson change, other ethnic minorities feared total assimilation into the Han Chinese mainstream. After “liberation,” contacts with those across the new Chinese borders were restricted. Dean MacCannell calls tourist shows the “front Projects aiming to reform land ownership, stage” of the industry. [3] In order to attract political systems, agriculture, education and tourists to southwest China, local and national local culture, all run by Beijing, created a new governments had to reinvent the previously sense of the Tai Lüe as subordinates within the unstable borderlands and make them a space of new nation. Minorities like the Tai Lüeplay. Traveling in Jinghong, visitors could see benefited by receiving electricity, medical care, theme parks that turned local ethnic peoples new roads and other improvements, but they into objects of visual pleasure. They could see were always junior comrades, sometimes “little dance shows set to new Chinese pop tunes in brother minorities.” ethnic-themed restaurants, villages turned into round-the-clock showcases, elephants, peacocks and more. Many people in China are By the time I reached Jinghong in 1997, it was taught in primary school to sing songs about a mid-sized town undergoing major changes. A southwestern minorities and develop deep tourist boom had hit the region. In the years feelings of nostalgia about those peoples. after the end of the Cultural Revolution, central Louisa Schein and Dru Gladney have rightly planners took a new tack in border regions, called this constructed identity “internal aiming to better incorporate them into the state orientalism.” Like all identities, it is via economic development. Yunnan and some constructed; in this case, as part of the twin other regions were chosen for the targeted processes of nation-building and a vast, development of a national tourism industry. coordinated land-grab. But with Sipsongpanna’s state-inspired tourism The Need for Unification boom came waves of new migrants: Han Chinese from other rural areas and sometimes from the cities looking for new economic In 1949, having won a long civil war, the opportunities. In 1999, Mette Halskov Hansen leaders of the new People’s Republic of China reported that while Han made up less than one- faced a highly fragmented country. The third of the population of Sipsongpanna, they remains of the last dynasty, the Qing, had been made up 48 percent of the residents in split into bits by half a century of chaos. Jinghong, the region’s capital. She adds, “Since Warlords had ruled China for decades, and only those who are registered as having because there had never been national permanently moved to Sipsong Panna are education or anything like a national media, the counted in these statistics the actual proportion country was a patchwork of localities with of Han Chinese is considerably higher.” [2] diverse languages, cultures and customs. In 3 5 | 2 | 0 APJ | JF much of the country, residents of one town posed by the chaos of the whole nation and in could not understand those in the next one. particular to bring those open, fluid borders under control. To do this, China’s new leaders engaged in an ambitious project to radically Moreover, while the new leaders aimed to reorganize ethnic identity and bring newly reclaim the land that had belonged to the last constituted minorities under the umbrella of imperial dynasty, the presence of semi- nationhood. independent ethnic peoples all around the borders posed an obstacle. Roughly 60 percent of the new nation’s landmass was occupied by Ethnic Classification 10 percent of its population. As Ma Yin succinctly observes: While fighting therevolution, the Chinese Communist Party had promised the ethnic minorities who assisted them (such as the Tai Minority nationalities live in places Lüe) self-determination, regional autonomy and with the following common the right to secede. But having achieved power, characteristics: the Party withdrew the promised right to 1) A wide expanse of land with a secession and instead began to speak of the sparse distribution of population.